The grace of God bestowed on the churches of Macedonia. 2 Corinthians 8:1-5 The grace of liberality J. M. Bolland, A. M. I. TRUE LIBERALITY IS A CHRISTIAN GRACE — as truly a grace as knowledge, diligence, and love. What light this throws upon the whole subject of church finances! 1. Failing to see that liberality is a grace, we have made it a burden. As a grace in the heart, liberality struggles for an outlet in acts of benevolence; as a duty or a burden, it needs to be urged. Hence all this claptrap machinery for raising church money. 2. This grace, like any other, may be obtained —(1) By consecration. No man is prepared to receive it until he has "first given himself to the Lord." Paul enforces such a consecration (ver. 9).(2) By prayer. What reflections would arise in the mind of one praying for the grace of liberality! What views of responsibility would the Spirit of all grace flash upon his mind! How would the claims of self dwindle into insignificance in the presence of the claims of Christ. II. THIS GRACE LEADS MEN TO GIVE ACCORDING TO THEIR ABILITY; YEA, BEYOND. 1. Neither the scanty income of "deep poverty," nor the increasing demands of accumulating wealth, nor the claims of fashionable life, will prevent such a man from being liberal "according to that which he hath," etc. He will never begin to retrench at the church, because he knows that God can retrench upon him in a thousand ways. 2. The reason "God loves a cheerful giver" is because such giving can only flow from grace, and such giving is always a means of grace. Instead of a collection dissipating all religious feeling, our "joy" ought "to abound unto liberality." If liberality is a Christian grace, and giving is a means of grace, why should not a man feel as religious while giving as he does while singing and praying? 3. Ordinary poverty is generally considered a lawful excuse for not giving. But "the deep poverty of the Macedonians abounded unto the riches of their liberality" (vers. 2-4). The offering is sanctified by its motive and spirit. It is not the intrinsic value of the contribution, but the love of the contributor and his relative ability to give, that makes the contribution acceptable to God. 4. There are three classes who fail to do their duty —(1) Those who give largely, but not "according to their means"; if they did, they would give hundreds instead of tens, and thousands instead of hundreds.(2) Those who give nothing because they are too poor.(3) A class made up of rich and poor, whose religious joy is so seraphic that it always soars above the financial wants of the Church. They are always trembling lest the pastor should drive all religion out of the Church by taking so many collections! blow, what is wanting in all these classes is this grace of liberality. This would lead the rich and the poor to give "according to their means." III. THE GRACE OF LIBERALITY, LIKE ANY OTHER, MAY BE CULTIVATED (ver. 6; 1 Corinthians 16:1 ). 1. Here is systematic beneficence. The grace of liberality needs exercise just as much as faith and love. Besides, the Churches need money now — every week. This systematic way of giving by weekly instalments keeps the duty of self-denial before the mind. Such a system of beneficence would soon develop the grace of liberality and increase the funds of the Church to a point where she would have an ample fund "laid by" all the time, ready to meet all the claims at home and abroad! 2. Those who wait to give largely, when they do give, usually let the grace of liberality die for the want of exercise; so that, when the time comes when they are able to give largely, they have neither the grace nor the desire to do so. And those who give but little or nothing through life, and give largely when they come to die, rarely ever give enough to pay the interest on what they ought to have given under a life course of systematic beneficence. 3. It is only those who enjoy the grace of liberality as a growing principle in the soul that can realise the saying of Christ: "It is more blessed to give than to receive." ( J. M. Bolland, A. M. )

Benson Commentary 2 Corinthians 8:1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 2 Corinthians 8:1-2 . Moreover, brethren, we do you to wit — ?????????? , we make known to you; the grace of God — The great degree of grace conferred by God; on the churches of Macedonia — Namely, of Philippi, Thessalonica, Beræa, and other places in this province; which grace has induced them to exert themselves in a most liberal and generous contribution for the relief of the poor saints in Judea. It appears that the directions which the apostle, in his former letter, gave to the Corinthians concerning the collection to be made for the saints in Judea, had not been fully complied with. At the persuasion of Titus, indeed, they had begun that collection; but they had not finished it when he left Corinth, owing perhaps to the opposition made by the faction, or to the disturbances which the faction had raised in that church. Wherefore, to stir up the sincere among the Corinthians, to finish what they had so well begun, the apostle in this chapter sets before them the example of the Macedonian churches; who, notwithstanding their great poverty, had contributed beyond their ability, being inclined to that good work by an extraordinary measure of divine grace conferred upon them. How that in a great trial of affliction — Amidst great sufferings, which they met with from their persecuting enemies, always ready to harass and plunder them. See Acts 16:10 , &c. Acts 17:5 , &c. 1 Thessalonians 2:14 . The abundance of their joy — Arising from the doctrines and promises of the gospel, and from the gifts and graces of the Holy Spirit; and their deep poverty — That is, amidst their deep poverty; abounded unto — Or hath overflowed in; the riches of their liberality — So that, indigent as they are, they have done far beyond what could have been reasonably expected for the relief of their yet poorer brethren. By mentioning the poverty of the Macedonian Christians as the circumstance which enhanced their liberality, the apostle, in a very delicate manner, intimated to the Corinthians, who were an opulent people, ( 1 Corinthians 4:8 ,) that it was their duty to equal, if not exceed, the Macedonians, in the greatness of their gift. From 1 Thessalonians 2:14 , it appears that the Christians in Thessalonica had been spoiled of their goods. So also it is probable the Beræans had been, Acts 17:13 . In places of lesser note the disciples may have been few in number, and not opulent. 2 Corinthians 8:2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 2 Corinthians 8:3 For to their power, I bear record, yea, and beyond their power they were willing of themselves; 2 Corinthians 8:3-5 . For to their power, &c. — According to their ability, yea, and beyond their ability; they were willing of themselves — Without our soliciting them. This, as Macknight justly observes, is no hyperbole, but an animated expression, strongly descriptive of the generosity of the Macedonians. They were willing to give more than they were well able, considering the distresses under which they themselves laboured. Praying us with much entreaty — Probably St. Paul had lovingly admonished them not to do beyond their power; that we would receive the gift — Which their bounty had prepared, and take a part in ministering it to the saints. And this they did, not as we hoped — That is, beyond all we could have hoped; and first gave their own selves, and all they had, to the Lord — To his honour and service; and unto us — Resigned themselves to us; by the will of God — In obedience to his will, to be wholly directed by us; that is, to do what we should think most advisable in present circumstances. 2 Corinthians 8:4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. 2 Corinthians 8:5 And this they did , not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. 2 Corinthians 8:6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. 2 Corinthians 8:6-8 . Insomuch that — Seeing this forwardness in them; we desired Titus, that as he had begun — When he was with you before; so he would also now finish among you the same grace — That is, fruit of grace, or charity; also. Therefore, as ye abound in every thing — In all other gifts and attainments; in faith — A full assurance of the truth of the gospel; and utterance — In eloquence, or ability to speak a variety of languages; and knowledge — Of divine things; and in all diligence — In performing every Christian duty; and in your love to us — To me your spiritual father; see that ye abound — Or I pray that you would abound; in this grace of Christian liberality also. I speak not by commandment — Or by way of injunction, because works of charity ought to be voluntary; but by occasion of the forwardness of others — I recommend it on account of the diligence ( ??? ??? ??????? , through the zeal ) of the Macedonians, which I wish you to imitate; and reprove the sincerity — ?? ??????? , the sincere thing, or the genuine sincerity; of your love — To God, to your brethren, and to me. 2 Corinthians 8:7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. 2 Corinthians 8:8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. 2 Corinthians 8:9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. 2 Corinthians 8:9 . For ye know — And this knowledge is the true source of love; the grace — The most sincere, most free, and most abundant love; of our Lord Jesus Christ, that though he was rich — (1st,) In the glories of the divine nature, for, ( John 1:1 ,) the Word was God, and subsisted in the form of God, ( Php 2:6 ,) in the most perfect and indissoluble union with his eternal Father, with whom he had glory before the world was, John 17:5 ; and by whom he was beloved, as the only-begotten Son, before the foundation of the world, 2 Corinthians 8:24 . (2d,) In the possession of the whole creation of God, which, as it was made by him, ( John 1:3 ,) so was made for him, ( Colossians 1:16 ,) and he was the heir and owner of it all, Hebrews 1:2 . (3d,) In dominion over all creatures; he that cometh from above, (said the Baptist, John 3:31 ,) is above all; Lord of all, Acts 10:36 ; over all, God blessed for ever, Romans 9:5 . All things being upheld were also governed by him, Colossians 1:17 ; Hebrews 1:3 . (4th,) In receiving glory from them all; all creatures being made, upheld, and governed by him, manifested the wisdom, power, and goodness, the holiness, justice, and grace of him, their great and glorious Creator, Preserver, and Ruler. (5th,) In receiving adoration and praise from the intelligent part of the creation, Psalm 97:7 ; Hebrews 1:6 . For your sakes he became poor — Namely, in his incarnation: not, observe, in ceasing to be what he was, the Wisdom, Word, and Song of Solomon of God, and God, in union with his Father and the Holy Spirit; but in becoming what before he was not, namely, man; in assuming the human nature into an indissoluble and eternal union with the divine, John 1:14 ; Hebrews 2:14 ; Hebrews 2:16 . In doing this he became poor, 1st, In putting off the form of God, and taking the form of a servant, appearing no longer as the Creator, but as a creature, veiling his perfections with our flesh, and concealing his glories from human eyes. 2d, In taking the form of a mean creature, not of an archangel or angel, ( Hebrews 2:16 ,) but of a man; a creature formed out of the dust of the earth, and in consequence of sin returning to it; and becoming a servant to the meanest of them. I am among you, (said he;) among whom? — Among princes? No; but among fishermen; as one that serveth. 3d, In taking the form even of a sinful creature, being made in the likeness of sinful flesh, Romans 8:3 . For, though without sin, he appeared as a sinner, and was treated as such. And this likeness he assumed, 4th, Not in a state of wealth, and honour, and felicity, but in a state of extreme poverty, and infamy, and suffering. 5th, In this state our sins and sorrows were imputed to him, and laid upon him, and his honour, his liberty, and his life, were taken away, in ignominy and torture. That ye through his poverty might be made rich — It is implied here that we were poor, and could not otherwise be made rich, but may in this way. When man was first formed, he was rich in the possession of God, and of this whole visible creation. 1st, In the favour and friendship, the protection, care, and bounty of his Creator; in the knowledge, love, and enjoyment of him. All this was lost by the fall. Man became ignorant, sinful, guilty, and a child of wrath, Ephesians 2:3 ; deprived of the favour, exposed to the displeasure of his God, and subjected to the tyranny of his lusts and passions, and of the powers of darkness. 2d, When first made, man was the lord of this lower world; all things on this earth being put under his feet, and made subservient to his happiness. This is not the case now. The creature was made subject to vanity, and does not satisfy or make him happy while he has it, and is constantly liable to be torn from him, and in the end he is certainly stripped of all. 3d, Man has even lost himself; he is so poor as not to retain possession of his health, or strength, or body, or soul. He has contracted an immense debt, and is liable to be himself arrested and thrown into the prison of eternal destruction. His body is due to sickness, pain, and death; and his soul to the wrath of God, and is liable to be seized by Satan, the executioner of the divine wrath. Such is our natural poverty! Having forfeited all, we have nothing left, neither the Creator nor his creatures, nor even ourselves. But the Son of God came, that, having assumed our nature, taken our sins and sufferings, and paid our forfeit, we might yet be rich. 1st, In the favour of God, and all the blessed effects thereof, in time and in eternity. 2d, In being adopted into his family, born of his Spirit, and constituted his children and his heirs. 3d, In being restored to his image, and endued with the gifts and graces of his Spirit. 4th, In being admitted to an intimate union and fellowship with him. 5th, In having the use of God’s creatures restored to us, blessed and sanctified, even all things needful for life as well as godliness. 6th, In being unspeakably happy with Jesus in paradise, in the intermediate state between death and judgment. 7th, In having our bodies restored, and conformed to Christ’s glorious body, at his second coming. 8th, In being associated with all the company of heaven in the new world which the Lord will make, admitted to the vision and enjoyment of God, and the possession of all things, Revelation 21:7 ; — riches, honour, and felicity, unsearchable in degree, and eternal in duration! And all this we have through his poverty, through his incarnation, life, death, his resurrection, ascension, and intercession; whereby, having expiated sin, and abolished death, he hath obtained all these unspeakable blessings for such as will accept of them in the way which he hath prescribed; which is, that we acknowledge our poverty in true repentance and humiliation of soul before God, and accept of these unsearchable riches in faith, gratitude, love, and new obedience. 2 Corinthians 8:10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. 2 Corinthians 8:10-12 . And herein — In this matter; I give my advice — That to finish your collection immediately is for your reputation, who have formerly begun, not only to make the collection, but also to manifest a remarkable willingness; even a year ago — When Titus was with you. Now, therefore, perform, &c. — Speedily finish the business, agreeably to your former resolution; that as there was a readiness to will — And undertake this charitable work; so there may be a performance, &c. — Or a readiness to finish; out of — Or according to, your ability, be it never so little. For if there be first a willing mind — A sincere readiness in any man to act according to his ability; it — Or he rather; is ???????????? , well accepted — Of God; a little, in proportion to his abilities, is pleasing to God. If a person, being a true believer in Christ, and a lover of God and his people, act in any thing according to the best light he has, and with a single eye to God’s glory, his work, or his gift, be it ever so small, is graciously accepted of God. This rule holds universally: and whoever acknowledges himself to be a vile, guilty sinner, and, in consequence of this acknowledgment, flees for refuge to the wounds of a crucified Saviour, and relies on his merits alone for salvation, may, in every circumstance of life, apply this indulgent declaration to himself. 2 Corinthians 8:11 Now therefore perform the doing of it ; that as there was a readiness to will, so there may be a performance also out of that which ye have. 2 Corinthians 8:12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 2 Corinthians 8:13 For I mean not that other men be eased, and ye burdened: 2 Corinthians 8:13-15 . I mean not that other men — Those who are now in want; should be eased — Plentifully supplied; and ye be burdened — Straitened to relieve them; that is, that ease should be to the brethren in Judea, through distress to you. But by ( ?? , on account of ) an equality — That a distribution should be made according to their necessity and your ability; that at the present time your abundance may be a supply for the wants of the brethren in Judea, and that at another time, if God, in the course of his providence, should hereafter change your conditions, and you should stand in need of it; their abundance may be a supply for your wants, so as that there may be an equality — That there may be no want on the one side, nor superfluity on the other. The words may likewise have a further meaning: that as the temporal bounty of the Corinthians supplied the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors. So that all the spiritual wants of the one might be amply supplied; all the temporal of the other. As it is written — As it was in the gathering of the manna; He that gathered much had nothing over, &c. — Had only his proportion. For what any person gathered more than a homer, was put into a common stock, to make up that quantity to the aged and infirm, who gathered little. 2 Corinthians 8:14 But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality: 2 Corinthians 8:15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. 2 Corinthians 8:16 But thanks be to God, which put the same earnest care into the heart of Titus for you. 2 Corinthians 8:16-22 . But thanks be to God — But while I speak of this collection which I am desirous of promoting, I would express my gratitude to God, who put the same earnest care — Which I have; into the heart of Titus for you — Namely, to promote this work among you. For he accepted the exhortation — Complied with my desire to promote and perfect this work; being forward — To undertake it; of his own accord — Yea, before he was spoken to. And we — I and Timothy; have sent with him the brother — The ancients generally supposed this was St. Luke; whose praise — For faithfully dispensing the gospel; is throughout all the churches — Macknight interprets the clause, “whose praise, on account of the gospel which he hath written, is great, throughout all the churches of Christ in these parts.” And not that only — Not only is he so much esteemed on these accounts, but he was also chosen — Ordained and appointed; of the churches — Whom we consulted on this occasion, particularly of Macedonia; to travel with us — To accompany me to Jerusalem; with this grace — This fruit of grace, this contribution; which is administered, &c. — Which I have been the instrument of procuring; to the glory of the same Lord Jesus, and the declaration of your ready mind — Your readiness to do works of charity to the saints. This is the second character of the person who was sent by the apostle with Titus to Corinth. He was chosen by the churches of Macedonia to accompany Paul to Jerusalem, to witness his delivering their gift. This character, likewise, agrees very well to Luke. For having resided long at Philippi, he was well known to the Macedonian churches, who, by making him their messenger to Judea, showed their great respect for him. Avoiding this — Taking care of this; that no man should blame us — Charge me with any undue partial dealing, or as being unfaithful; in this abundance — This large collection, the management of which is intrusted with us. Providing for honest, or honourable things, not only in the sight of the Lord — To whom it is and ought to be our first and chief care to approve ourselves; but also in the sight of men — From whose minds I wish to remove every suspicion which might hinder my usefulness. And we have sent with them — That is, with Titus and Luke; our brother — Probably Apollos; whom we have oftentimes proved diligent in many other affairs, but now much more — In his endeavours to promote the collection among you; upon the great confidence, &c. — That is, I have sent him with them upon the great confidence which I have as to your goodness and liberality. Or, connecting the clause with the words immediately preceding, the sense is, that the brother spoken of was much more ready to come to Corinth, and active in his endeavours to forward the collection, upon the great confidence which he had in the good disposition of the Corinthians to the work. 2 Corinthians 8:17 For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. 2 Corinthians 8:18 And we have sent with him the brother, whose praise is in the gospel throughout all the churches; 2 Corinthians 8:19 And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind: 2 Corinthians 8:20 Avoiding this, that no man should blame us in this abundance which is administered by us: 2 Corinthians 8:21 Providing for honest things, not only in the sight of the Lord, but also in the sight of men. 2 Corinthians 8:22 And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you. 2 Corinthians 8:23 Whether any do inquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ. 2 Corinthians 8:23-24 . Whether any inquire, &c. — As if he had said, If any be not yet satisfied, but desire to know more of those persons, and inquire concerning Titus, he is my partner — In my cares and labours; and fellow- helper concerning you — Always ready to act in concert with me in any attempt to correct what is amiss among you, and to promote your improvement in real Christianity. Or the meaning may be, He is my fellow- labourer with respect to you, having assisted me in planting the gospel among you. If it be inquired concerning our other brethren, whom I have mentioned above, and who accompany Titus, they are the messengers of the churches — Persons sent by the churches to go with me to Jerusalem; and the glory of Christ — Signal instruments of advancing his glory. “The apostle’s example in doing justice to the characters of his younger fellow- labourers, is highly worthy of the imitation of the more aged ministers of the gospel. They ought to introduce their younger brethren to the esteem and confidence of the people, by giving the praise which is due to them. For, as Doddridge observes, they will most effectually strengthen their own hands and edify the church, by being instrumental in setting forward others, who, on account of their faithfulness and diligence in the ministry, will in time merit the illustrious appellation of being the glory of Christ.” — Macknight. Wherefore show before the churches — Present by their messengers; the proof of your love to me and the saints — That is, an evidence that it is sincere; and of our boasting on your behalf — That it was not without foundation. 2 Corinthians 8:24 Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Corinthians 8:1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; Chapter 20 THE GRACE OF LIBERALITY. 2 Corinthians 8:1-15 (R.V) WITH the eighth chapter begins the second of the three great divisions of this Epistle. It is concerned exclusively with the collection which the Apostle was raising in all the Gentile Christian communities for the poor of the Mother Church at Jerusalem. This collection had great importance in his eyes, for various reasons: it was the fulfillment of his undertaking, to the original Apostles, to remember the poor; { Galatians 2:10 } and it was a testimony to the saints in Palestine of the love of the Gentile brethren in Christ. The fact that Paul interested himself so much in this collection, destined as it was for Jerusalem, proves that he distinguished broadly between the primitive Church and its authorities on the one hand, and the Jewish emissaries whom he treats so unsparingly in 2 Corinthians 10:1-18 and 2 Corinthians 11:1-33 on the other. Money is usually a delicate topic to handle in the Church, and we may count ourselves happy in having two chapters from the pen of St. Paul in which he treats at large of a collection. We see the mind of Christ applied in them to a subject which is always with us, and sometimes embarrassing; and if there are traces here and there that embarrassment was felt even by the Apostle, they only show more clearly the wonderful wealth of thought and feeling which he could bring to bear on an ungrateful theme. Consider only the variety of lights in which he puts it, and all of them ideal. "Money," as such, has no character, and so he never mentions it. But he calls the thing which he wants a grace ( ????? ), a service ( ???????? ), a communion in service ( ???????? ), a munificence ( ??????? ), a blessing ( ??????? ), a manifestation of love. The whole resources of Christian imagination are spent in transfiguring, and lifting into a spiritual atmosphere, a subject on which even Christian men are apt to be materialistic. We do not need to be hypocritical when we speak about money in the Church; but both the charity and the business of the Church must be transacted as Christian, and not as secular, affairs. Paul introduces the new topic with his usual felicity. He has got through some rough water in the first seven chapters, but ends with expressions of joy and satisfaction. When he goes on in the eighth chapter, it is in the same cheerful key. It is as though he said to the Corinthians: "You have made me very happy, and now I must tell you what a happy experience I have had in Macedonia. The grace of God has been poured out on the Churches, and they have given with incredible liberality to the collection for the Jewish poor. It so moved me that I begged Titus, who had already made some arrangements in connection with this matter among you, to return and complete the work." Speaking broadly, the Apostle invites the Corinthians to look at the subject through three media: (1) the example of the Macedonians; (2) the example of the Lord; and (3) the laws by which God estimates liberality. (1) The liberality of the Macedonians is described as "the grace of God given in the Churches." This is the aspect of it which conditions every other; it is not the native growth of the soul, but a divine gift for which God is to be thanked. Praise Him when hearts are opened, and generosity shown; for it is His work. In Macedonia this grace was set off by the circumstances of the people. Their Christian character was put to the severe proof of a great affliction; {see 1 Thessalonians 2:14 f.} they were themselves in deep poverty; but their JOY abounded nevertheless, { 1 Thessalonians 1:6 } and joy and poverty together poured out a rich stream of liberality. This may sound paradoxical, but paradox is normal here. Strange to say, it is not those to whom the Gospel comes easily, and on whom it imposes little, who are most generous in its cause. On the contrary, it is those who have suffered for it, those who have lost by it, who are as a rule most open-handed. Comfort makes men selfish, even though they are Christian; but if they are Christian, affliction, even to the spoiling of their goods, teaches them generosity. The first generation of Methodists in England-the men who in 1843 fought the good fight of the faith in Scotland-illustrate this law; m much proof of affliction, it might be said of them also, the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality. Paul was almost embarrassed with the liberality of the Macedonians. When he looked at their poverty, he did not hope for much ( 2 Corinthians 8:5 ). He would not have felt justified in urging people who were themselves in such distress to do much for the relief of others. But they did not need urging: it was they who urged him. The Apostle’s sentence breaks down as he tries to convey an adequate impression of their eagerness ( 2 Corinthians 8:4 ), and he has to leave off and begin again ( 2 Corinthians 8:5 ). To their power he bears witness, yes and beyond their power, they gave of their own accord. They importuned him to bestow on them also the favor of sharing in this service to the saints. And when their request was granted, it was no paltry contribution that they made; they gave themselves to the Lord, to begin with, and to the Apostle, as His agent in the transaction, by the will of God. The last words resume, in effect, those with which St. Paul introduced this topic: it was God’s doing, the working of His will on their wills, that the Macedonians behaved as they did. I cannot think the English version is right in the rendering: "And this, not as we had hoped, but first they gave their own selves to the Lord." This inevitably suggests that afterwards they gave something else-viz., their subscriptions. But this is a false contrast, and gives the word "first" ( ?????? ) a false emphasis, which it has not in the original. What St Paul says is virtually this: "We expected little from people so poor," but by God’s will they literally put themselves at the service of the Lord, in the first instance, and of us as His administrators. They said to us, to our amazement and joy, "We are Christ’s, and yours after Him, to command in this matter." This is one of the finest and most inspiring experiences that a Christian minister can have, and, God be thanked, it is none of the rarest. Many a man besides Paul has been startled and ashamed by the liberality of those from whom he would not have ventured to beg. Many a man has been importuned to take what he could not have dared to ask. It is a mistake to refuse such generosity, to decline it as too much; it gladdens God, and revives the heart of man. It is a mistake to deprive the poorest of the opportunity of offering this sacrifice of praise; it is the poorest in whom it has most munificence, and to whom it brings the deepest joy. Rather ought we to open our hearts to the impression of it, as to the working of God’s grace, and arouse our own selfishness to do something not less worthy of Christ’s love. This was the application which St. Paul made of the generosity of the Macedonians. Under the impression of it he exhorted Titus, who on a previous occasion had made some preliminary arrangements about the matter in Corinth, to return thither and complete the work. He had other things also to complete, but "this grace" was to be specially included ( ??? ??? ????? ?????? ). Perhaps one may see a gentle irony in the tone of 2 Corinthians 8:7 . "Enough of argument," the Apostle says: "Let Christians distinguished as you are in every respect-in faith and eloquence and knowledge and all sorts of zeal, and in the love that comes from you and abides in us-see that they are distinguished in this grace also." It is a real character that is suggested here by way of contrast, but not exactly a lovely one: the man who abounds in spiritual interest, who is fervent, prayerful, affectionate, able to speak in the Church, but unable to part with money. (2) This brings the Apostle to his second point, the example of the Lord. "I do not speak by way of commandment," he says, "in urging you to be liberal, I am only taking occasion, through the earnestness of others, to put the sincerity of your love to the proof." If you truly love the brethren you will not grudge to help them in their distress. The Macedonians, of course, are no law for you; and though it was from them I started, I do not need to urge their example; "for ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might become rich." This is the one pattern that stands forever before the eyes of Christian men, the fountain of an inspiration as strong and pure today as when Paul wrote these words. Read simply, and by one who has the Christian creed in his mind, the words do not appear ambiguous. Christ was rich, they tell us; He became poor for our sakes, and by His poverty we become rich. If a commentary is needed, it is surely to be sought in the parallel passage Php 2:5 ff. The rich Christ is the pre-existent One, in the form of God, in the glory which He had with the Father before the world was; He became poor when He became man. The poor men are those whose lot Christ came to share, and in consequence of that self-impoverishment of His they become heirs of a kingdom. It is not necessary, indeed it is utterly misleading, to ask curiously how Christ became poor, or what kind of experience it was for Him when He exchanged heaven for earth, and the form of God for the form of a servant. As Mr. Gore has well said, it is not the metaphysics of the Incarnation that St. Paul is concerned with, either here or in Philippians, but its ethics. We may never have a scientific key to it, but we have a moral key. If we do not comprehend its method, at least we comprehend its motive, and it is in its motive that the inspiration of it lies. We know the grace of our Lord Jesus Christ; and it comes home to our hearts when the Apostle says, "Let that mind- that moral temper-be in you which was also in Him." Ordinary charity is but the crumbs from the rich man’s table; but if we catch Christ’s spirit, it will carry us far beyond that. He was rich, and gave up all for our sakes; it is no less than poverty on His part which enriches us. The older theologians, especially of the Lutheran Church, read this great text differently, and their opinion is not yet quite extinct. They referred ?????????? , not to Christ’s entrance on the incarnate state, but to His existence in it; they puzzled themselves to conceive of Him as rich and poor at the same time; and they quite took the point from St. Paul’s exhortation by making ?????????? ???????? ?? describe a combination, instead of an interchange, of states. It is a counsel of despair when a recent commentator (Heinrici), sympathizing with this view, but yielding to the comparison of Php 2:5 ft., tries to unite the two interpretations, and to make ?????????? cover both the coming to earth from heaven and the life in poverty on earth. No word can mean two different things at the same time: anti in this daring attempt we may fairly see a final surrender of the orthodox Lutheran interpretation. Some strange criticisms have been passed on this appeal to the Incarnation as a motive to liberality. It shows, Schmiedel says, Paul’s contempt for the knowledge of Christ after the flesh, when the Incarnation is all he can adduce as a pattern for such a simply human thing as a charitable gift. The same contempt, then, we must presume, is shown in Philippians, when the same great-pattern is held up to inspire Christians with lowly thoughts of themselves, and with consideration for others. It is shown, perhaps, again at the close of that magnificent chapter-the fifteenth in First Corinthians - where all the glory to be revealed when Christ transfigures His people is made a reason for the sober virtues of steadfastness and patience. The truth is rather that Paul knew from experience that the supreme motives are needed on the most ordinary occasions. He never appeals to incidents, not because he does not know them, or because he despises them, but because it is far more potent and effectual to appeal to Christ. His mind gravitates to the Incarnation, or the Cross, or the Heavenly Throne, because the power and virtue of the Redeemer are concentrated there. The spirit that wrought redemption, and that changes men into the image of the Lord-the spirit without which no Christian disposition, not even the most "simply human," can be produced-is felt there, if one may say so, in gathered intensity; and it is not the want of a concrete vision of Jesus such as Peter and John had, nor a scholastic insensibility to such living and love-compelling details as our first three Gospels furnish, that makes Paul have recourse thither; it is the instinct of the evangelist and pastor who knows that the hope of souls is to live in the presence of the very highest things. Of course Paul believed in the pre-existence and in the Incarnation. The writer quoted above does not, and naturally the appeal of the text is artificial and unimpressive to him. But may we not ask, in view of the simplicity, the unaffectedness, and the urgency with which St. Paul uses this appeal both here and in Philippians, whether his faith in the preexistence can have had no more than the precarious speculative foundation which is given to it by so many who reconstruct his theology? "Christ, the perfect reconciler, must be the perfect revealer of God; God’s purpose-that for which He made all things must be seen in Him; but that for which God made all things must have existed (in the mind of God) before all things; therefore Christ is (ideally) from everlasting." This is the substance of many explanations of how St. Paul came by his Christology; but if this had been all, could St. Paul by any possibility have appealed thus naively to the Incarnation as a fact, and a fact which was one of the mainsprings of Christian morality? (3) The Apostle pauses for a moment to urge his plea in the interest of the Corinthians themselves. He is not commanding, but giving his judgment: "this," he says, "is profitable for you, who began a year ago, not only to do, but also to will. But now complete the doing also." Every one knows this situation, and its evils. A good work which has been set on foot with interest and spontaneity enough, but which has begun to drag, and is in danger of coming to nothing, is very demoralizing. It enfeebles the conscience, and spoils the temper. It develops irresolution and incapacity, and it stands perpetually in the way of anything else that has to be done. Many a bright idea stumbles over it, and can get no further. It is not only worldly wisdom, but divine wisdom, which says: "Whatsoever thy hand findeth to do, do it with thy might." If it is the giving of money, the building of a church, the insuring of a life, complete the doing. To be always thinking about it, and always in an ineffective way busy about it, is not profitable for you. It is in this connection that the Apostle lays down the laws of Christian liberality. In these verses ( 2 Corinthians 8:2-15 ) there are three. (a) First, there must be readiness, or, as the Authorized Version puts it, a willing mind. What is given must be given freely; it must be a gracious offering, not a tax. This is fundamental. The law of the Old Testament is re-enacted in the New: "Of every man whose heart maketh him willing shall ye take the Lord’s offering." What we spend in piety and charity is not tribute paid to a tyrant, but the response of gratitude to our Redeemer: and if it has not this character He does not want it. If there be first a willing mind, the rest is easy; if not, there is no need to go on. (b) The second law is, "according as a man has." Readiness is the acceptable thing, not this or that proof of it. If we cannot give much, then a ready mind makes even a little acceptable. Only let us remember this, that readiness always gives all that is in its power. The readiness of the poor widow in the Temple could only give two mites, but two mites were all her living; the readiness of the Macedonians was in the depths of poverty, but they gave themselves to the Lord. The widow’s mites are an illustrious example of sacrifice, and this word of the Apostle contains a moving appeal for generosity; yet the two together have been profaned times innumerable to cloak the meanest selfishness. (c) The third law is reciprocity. Paul does not write that the Jews may be relieved and the Corinthians burdened, but on the principle of equality: at this crisis the superfluity of the Corinthians is to make up what is wanting to the Jews, and at some other the situation will be exactly reversed. Brotherhood cannot be one-sided; it must be mutual, and in the interchange of services equality is the result. This, as the quotation hints, answers to God’s design in regard to worldly goods, as that design is indicated in the story of the manna: He that gathered much had no more than his neighbors, and he that gathered little had no less. To be selfish is not an infallible way of getting more than your share; you may cheat your neighbor by that policy, but you will not get the better of God. In all probability men are far more nearly on an equality, in respect of what their worldly possessions yield, than the rich in their pride, or the poor in their envious discontent, would readily believe; but where inequality is patent and painful-a glaring violation of the divine intention here suggested-there is a call for charity to redress the balance. Those who give to the poor are co-operating with God, and the more a community is Christianized, the more will that state be realized in which each has what he needs. 2 Corinthians 8:16 But thanks be to God, which put the same earnest care into the heart of Titus for you. Chapter 21 THE FRUITS OF LIBERALITY. 2 Corinthians 8:16-24 ; 2 Corinthians 9:1-15 (R.V) THIS long passage has a good many difficulties of detail, for the grammarian and the textual critic. Where it seems necessary, these will be referred to in the notes; but as the large meaning of the writer is hardly affected by them, they need not interrupt the course of exposition. It fails into three parts, which are clearly marked as such in the Revised Version: 2 Corinthians 8:16-24 , commending to the Corinthians the three brethren who were to precede Paul and prepare the collection; 2 Corinthians 9:1-5 , appealing to the motives of emulation and shame to reinforce love in the matter; and 2 Corinthians 9:6-15 , urging liberality, and enlarging on the blessed fruits it yields. The first of these divisions begins, and the last ends, with an exclamatory ascription of thanks to God. 2 Corinthians 8:16-24 . Of the three men who acted as commissioners in this delicate undertaking, only one, Titus, is known to us by name. He had just returned from Corinth: he knew all the critical points in the situation; and no doubt the Apostle was glad to have such a man at the head of the little party. He was thankful to God that on the occasion of that previous visit the Corinthians had completely won the heart of Titus, and that his loyal fellow-worker needed no compulsion to return. He was leaving Paul of his own accord, full of earnest care for his Achaian friends. Along with him went a second-the brother whose praise in the Gospel was through all the Churches. It is useless to ask who the brother was. A very early opinion, alluded to by Origen, and represented apparently in the traditional subscription to this Epistle, identified him with Luke. Probably the ground for this identification was the idea that his "praise in the Gospel" referred to Luke’s work as an evangelist. But this cannot be: first, because Luke’s Gospel cannot have been written so early; and, secondly, because "the Gospel" at this date does not mean a written thing at all. This man’s praise in the Gospel must mean the credit he had acquired by his services to the Christian faith; it might be by some bold confession, or by activity as an evangelist, or by notable hospitality to missionaries, or by such helpful ministries as the one he was now engaged in. The real point of interest for us in the expression is the glimpse it gives us of the unity of the Church, and the unimpeded circulation of one life through all its members. Its early divisions, theological and racial, have been sufficiently emphasized; it is well worth while to observe the unity of the spirit. It was this, eventually, which gave the Church its power in the decline of the Empire. It was the only institution which extended over the area of civilization with a common spirit, common sympathies, and a common standard of praise. It was a compliment to the Corinthians to include in this embassy one whose good name was honored wherever men met in the name of Jesus. This brother was at the same time a deputy in a special sense. He had been elected by the Churches who were contributing to the collection, that he might accompany the Apostle when it was taken to Jerusalem. This, in itself, is natural enough, and it would not call for comment but for the remark to which the Apostle proceeds-"avoiding this, that any man should blame us in the matter of this bounty which is ministered by us to the glory of the Lord, and to show our readiness: for we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men." There was evidently an unpleasant side to this transaction. Paul’s interest in the collection, his enemies had plainly said, { 2 Corinthians 12:17-18 } was not quite disinterested. He was capable of putting his own hand into the bag. What ought a Christian man to do in such a case? We shall see in a later chapter how keenly Paul felt this unworthy imputation, and with what generous passion he resented it; but here he betrays no indignation; he joins with the Churches who are making the collection in so ordering matters as to preclude suspicion. Wherever the money is concerned, his responsibility is to be shared with another. It is a pity that Christ should not be glorified, and the Apostle’s zeal to help the poor saints made known, without the accompaniment of these base suspicions and precautionary measures; but in all things human, evil will mingle with good, and the humble course is best, which does not only what God knows to be honorable, but what men must see to be so too. In handling money especially, it is best to err on the safe side. If most men are too readily suspected by others, it only answers to the fact that most men are too ready to trust themselves. We have an infinite faith in our own honesty; and when auditors are appointed to examine their books, the inexperienced are apt to think it needless, and even impertinent. If they were wise, they would welcome it as a protection against suspicion and even against themselves. Many a man has ruined himself-not to speak of those who trusted him-by too blind a belief in his own integrity. The third brother who accompanied Titus seems to have been more closely associated with Paul than the second. He had proved him often, in many things, and found him uniformly earnest; and at this juncture the confidence he had in the Corinthians made him more earnest than ever. Paul extols the three in the highest terms before he sends them off; if anybody in Corinth wishes to know what they are, he is proud to tell. Titus is his partner in the apostolic calling, and has shared his work among them; the other brethren are deputies (apostles) of Churches, a glory of Christ. What an idealist Paul wast What an appreciation of Christian character he had when he described these nameless believers as reflections of the splendor of Christ! To common eyes they might be commonplace men; but when Paul looked at them he saw the dawning of that brightness in which the Lord appeared to him by the way. Contact with the grimy side of human nature did not blind him to this radiance; rather did this glory of Christ in men’s souls strengthen him to believe all things, to hope all things, to endure all things. In showing before these honored messengers the proof of their love, and of his boasting on their behalf, the Corinthians will show it, he says, before the face of the Churches. It will be officially reported throughout Christendom. 2 Corinthians 9:1-5 This section strikes one at first as greatly wanting in connection with what precedes. It looks like a new beginning, an independent writing on the same or a similar subject. This has led some scholars to argue that either 2 Corinthians 8:1-24 . or 2 Corinthians 9:1-15 . belongs to a different occasion, and that only resemblance in subject has led to one of them being erroneously inserted here beside the other. This in the absence of any external indication, Is an extremely violent supposition; and closer examination goes to dissipate that first impression. The statements, e.g., in 2 Corinthians 9:3-5 would be quite unintelligible if we had not 2 Corinthians 8:16-24 to explain them; and instead of saying there is no connection between 2 Corinthians 9:1 and what precedes, we should rather say that the connection is somewhat involved and circuitous-as will happen when one is handling a topic of unusual difficulty. It is to be explained thus. The Apostle feels that he has said a good deal now about the collection, and that there is a danger in being too urgent. He uses what he has just said about the reception of the brethren as a stepping-stone to another view of the subject, more flattering to the Corinthians, to begin with, and less importunate. "Maintain your character before them," he says in effect; "for as for the ministering to the saints, it is superfluous for me to be writing to you as I do." Instead of finding it necessary to urge their duty upon them, he has been able to hold up their readiness as an example to the Macedonians. "Achaia has been prepared for a year past," he said to his fond disciples in Thessalonica and Philippi; and the zeal of the Achaians, or rivalry of them, roused the majority of the Macedonians. This is one way of looking at what happened; another, and surely Paul would have been the first to say a more profound, is that of 2 Corinthians 8:1 -the grace of God was given in the Churches of Macedonia. But the grace of God takes occasions, and uses means; and here its opportunity and its instrument for working in Macedonia was the ready generosity of the Corinthians. It has wrought, indeed, so effectively that the tables are turned, and now it is the liberality of Macedonia which is to provoke Corinth. Paul is sending on these brethren beforehand, lest, if any of the Macedonians should accompany him when he starts for Corinth himself, they should find matters not so flourishing as he had led them to believe. "That would put me to shame," he says to the Corinthians, "not to speak of you. I have been very confident in speaking of you as I have done in Macedonia: do keep up my credit and your own. Let this blessing, which you are going to bestow on the poor, be ready as a blessing-i.e., as something which one gives willingly, and as liberally as he can; and not as a matter of avarice, in which one gives reluctantly, keeping as much as he can." The legitimacy of such motives as are appealed to in this paragraph will always be more or less questioned among Christian men, but as long as human nature is what it is they will always be appealed to. ????????? ??? ?? ??? ???????? ????? (Chrys.). A great man of action like St. Paul will of course find his temptation along this line. He is so eager to get men to act, and the inertness of human nature is so great, that it is hard to decline anything which will set it in motion. It is not the highest motive, certainly, when the forwardness of one stimulates another; but in a good cause, it is better than none. A good cause, too, has a wonderful power of its own when men begin to attend to it; it asserts itself, and takes possession of souls on its own account. Rivalry becomes generous then, even if it remains; it is a race in love that is being run, and all who run obtain the prize. Competitions for prizes which only one can gain have a great deal in them that is selfish and bad; but rivalry in the service of others-rivalry in unselfishness-will not easily degenerate in this direction. Paul does not need to be excused because he stimulates the Macedonians by the promptitude of the Corinthians-though he had his misgivings about this last-and the Corinthians by the liberality of the Macedonians. The real motive in both cases was "the grace of our Lord Jesus Christ, who, though He was rich, yet for our sakes became poor." It is this which underlies everything in the Christian heart, and nothing can do harm which works as its auxiliary. 2 Corinthians 9:6-15 In the third and last section the Apostle resumes his direct and urgent seems to say, "but one thing I cannot but set down: He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully." That is the law of God, and the nature of things, whether men regard or disregard it. Charity is in a real sense an investment, not a casting away of money; it is not fruitless, but bears fruit in the measure in which it is sown. Of course it cannot be enforced-that would be to deny its very nature. Each is to give what he has purposed in his heart, where he is free and true: he is not to give out of grief, mourning over what he gives and regretting he could not keep it; neither is he to give out of necessity, because his position, or the usages of his society, or the comments of his neighbors, put a practical compulsion upon him. God loves a cheerful giver. Money is nothing to Him but as an index to the soul; unless the soul gives it, and gives itself with it, He takes no account. But He does take account of true charity, and because He does, the charitable may be of good cheer: He will not allow them to be without the means of manifesting a spirit so grateful to Him. If we really wish to be generous, He will not withhold from us the power of being so. This is what the Apostle says in 2 Corinthians 9:8 : "God is able to make all grace abound toward you, that ye, having always all sufficiency in everything, may abound unto every good work." here is, indeed, another way of rendering ????????? (sufficiency). Some take it subjectively, not objectively, and make it mean, not sufficiency, but contentment. But though a contented spirit disposes people wonderfully to be generous, and the discontented, who have never enough for themselves, can never, of course, spare anything for anybody else, this meaning is decidedly to be rejected. The sufficiency, as 2 Corinthians 9:10 also shows, is outward: we shall always, if we are charitable, have by God’s grace the means of being more so. He is able to bless us abundantly, that we may be able for every good work. Observe the purpose of God’s blessing. This is the import of the quotation from the 112th Psalm, in which we have the portrait of the good man: "He hath dispersed"-what uncalculating liberality there is in the very word-"he hath given to the poor: his righteousness abideth for ever." The approximation, in the Jewish morals of later times, of the ideas of righteousness and alms-giving, has led some to limit ?????????? in this passage {as in Matthew 6:1 } to the latter sense. This is extremely improbable-I think impossible. In the Psalm, both in Psalm 112:3 and Psalm 112:10 (LXX), the expression "his righteousness abideth forever" reflects God’s verdict on the character as a whole. The character there described, and here referred to by the relevant trait of generosity, is one which need fear no chances of the future. He who supplies seed to the sower and bread for food will supply and multiply the seed sown by the generous Corinthians (that they may ever be in a position to be generous), and will cause also the fruits of their righteousness to grow. Their righteousness, as it figures in this last phrase, is of course represented, for the time being, by their generosity; and the poetic expression "fruits of righteousness," which is borrowed from Hosea, designates the results which that generosity produces. It is not only an investment which guarantees to them the generous care of God for their own welfare; it is a seed which bears another and more spiritual ha